In an ongoing study with companions in a cycle of the netivot, we share an array of ideas and contemplations from scripture and Sophian tradition regarding this particularly rich letter Gimel. While its same consonants with different vowels mean 'camel', its position in the Christian Tree of Life and its gematria of 3 imply many, many more indirect possibilities for contemplation.

From camels, we understand a capacity to journey over stretches of land completely lethal to humans merely on foot. Also, camels in ancient desert cultures allow for not only the exchange of goods, and ideas, but travel and contact otherwise impossible. As the ark moved upon the waters of the flood, so a camel traverses a trackless waste. The contemplation of what preserves over a great and perilous distance to transmit itself is present then in ג.

The sefirot ג links in our Christian Tree of Life are Keter and Tifaret. The expanse between these sefirot is the same expanse separating Hesed from Binah, as well as the entire Supernal Triad (Keter, Hokmah, and Binah) from the Seven Sefirot of Construction (Hesed to Malkut) known as the Abyss. What is the Abyss? Our tradition introduces this in many ways and contexts. Here, let us imagine the Abyss as that of reality manifest as we expect. Whether waking, dreaming, or dying, our experience of the radiance of our mind unfolds from what we consciously and unconsciously expect. Where and how this Abyss is present microcosmically in our soul and macrocosmically in the metaphysical structure of Elohim's great Creation is another discussion thoroughly detailed throughout this forum by Tau Malachi. Here, understand the role ג serves across a great expanse of expectations in our all states of our experience, conscious and unconscious: the Abyss, or throughout scripture, 'the deep' or 'the wilderness'.

A final possible entrance into ג is by way of its number, 3, which is also suggests synthesis, integration, mediation, and balance between opposites. If there's a thesis or proposition of any kind, then inevitably there's its mutually defining antithesis. Beyond these two apparently contradicting polarities or dualities is a third, synthesizing point. Below for example, Jewish tradition teaches that any apparent contradiction between two points in scripture is resolved by a third, 'higher' point. Above in creation, we'll recall the Third Day when:

And God said, ‘Let the waters under the sky be gathered together into one place, and let the dry land appear.’ And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. Then God said, ‘Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.’ And it was so. The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. And there was evening and there was morning, the third day. (Genesis 1:9-13)

Of this third day, it is called 'good' twice, for this day reconciles and synthesizes the antagonism of the First Day's thesis with the Second Day's antithesis. The Third Day as a sefirah is Tifaret, the emanation of the Holy One by which all other sefirot, merciful and severe, are integrated, harmonized, and held together by a core and heart. The knowledge of this synthesis, mediation, integration in our experience was well-spoken as an process; how we know and are sure of the Holy One with us, even in confusing or lonely times, is a process found from within and behind mental being; going within and living from within synthesizes opposites internal and external by the very process represented by ג.

These opening contemplations surely invite many more of your own. As we search in scripture for instances of journeying, of the Deep, of wilderness, reconciliation, and any pattern of three, we're sure to celebrate and bring forth Elohim's blessings of ג. In the words of the Living Yeshua recorded by St. Thomas v. 48:

"May two make peace with each other in a single house and say to the mountain, 'Move from here!' and watch it move."

What strikes me is the idea of the Camel, and this concept of the “ship of the desert.” The minute we contemplate the number three, we enter into the possibility of space. Three intersecting lines extend to generate the cube of space, three, geometrically begins the triangle, the first shape, technically, geometrically. So, with three we have the first generation of space.

So, this Abyss spoken of between Tiphereth and Keter, whose path is attributed to Gimel, three, may allude then to this significant transition from the abstract, most sublime dimensions of reality symbolized by one and two. With one, geometrically, we have the point, which when contemplated as the singularity is profoundly beyond conception, since it proceeds any concept of dimension or form, far more subtle and sublime than a dot on a page.

This extended to the line, implied geometrically by two, and is similarly difficult to grasp, since we learn that this primordial line has no real dimension either, but is rather the idea of two infinitely small points, both similarly existing before dimension ever comes into being. Dimension and space only comes into being in even the most basic way with the number three, geometrically. So prior to this, one contemplation of the abyss can be the contemplation of the utter baffling quality of contemplating these dimensions of reality symbolized by one and two from a being that exists within a realm of space. In a sense all of creation as we know and experience it occurs within and after this primordial idea of three, therefore it marks a threshold for beings of space and time. How can beings born in space and time even conceive of such a sublime level of reality? Quite a mystery!

The camel of Gimel treks along barren wastelands, it carries within it the Living waters of Life. It is Living water because it is in contact with the source, it is always fresh and refreshing since it is always in movement. If the supply would be cut of from the source, the water would turn putrid and poisonous. The camel is the light continuum as it moves from one world system to another, souls of tzaddikim carrying the light within their souls laboring as light-bearers in the Great Work, the wine yards of the Father. It is said that the light transmission passed through 26 world-systems before reaching our world-system. 26 being the numerical sum of the letter of the tetragramaton, the Light Continuum; Yahweh.

The tzaddikim sustains the world, they carry the Light within themselves and without the Light we would be lost. It is through their spiritual warmth that our world "thaws out" and joins the great Resurrection and Ascension. All tzaddikim being Arks, preservers of the evolution and life wave on earth.

The story of the ark as well as the Resurrection and Ascension of Master Yeshua speaks about the mystery of the generation of the Body of Light and the Threefold Body of Melchizedec.

"According to masters of the tradition the measurements of the ark reflect something of this process of generating the Solar Body, and the Threefold Body – it is three hundred cubits long, fifty cubits wide, and thirty cubits high; these are the letters Shin, Nun and Lamed, respectfully, for letters are also numbers in Hebrew.

Shin is the “mother letter” representing primordial fire, and it is a letter that corresponds with the Holy Shekinah, the Mother and Bride, and with the Fire Snake in us – the force through which the generation of the body of light is possible. Its very shape suggests the three channel-ways through which this fiery-intelligence must be made to flow and uplifted to generate the Solar Body, and the three Yods it contains allude to the threefold body. Integral to all that we have said regarding the generation of the threefold body is the awakening of the Fire Snake or Serpent Power represented by Shin.

We awaken, sublimate and uplift this great power in order to bring it into cessation or repose – Nun represents this mystical death of cessation or repose; it is the womb of emptiness, the Clear Light Dissolution, in which the true and full influx of Supernal Light transpires, and through which the natural and spontaneous arising of the threefold body occurs – this influx and arising being represented by Lamed."

In closing i'd like to share the following quote by Tau Malachi

"In truth, Gimel, the camel, facilitates something much more than mere passage through the desert – human beings can trek through a desert effectively without a camel. What the camel facilitates is *trade and commerce*, and a greater exchange between cultures; the camel facilitates the development of human civilization and culture among desert peoples of the Middle East in ancient times – what this represents is the exchange of sparks between souls which is an integral part of the gilgulim, and is integral to the development and evolution of soul-beings. Like the gilgulim itself, on the one hand this exchange of sparks is the karmic web, forming karmic cords that hold souls in bondage; yet, on the other hand, it facilitates the development and evolution of consciousness to the Highest of Life, the coming into being of a Divine and Supernal Humanity, the Messiah of God. (In connection with “footprints in the sand” we might contemplate the phenomenon of ivur – the impregnation of our souls by sparks from the souls of holy tzaddikim and maggidim, which serve to uplift and empower us in the Great Work, and to facilitate our soul’s tikkune.)"

I was contemplating Lilith with regards to Gimel and something struck me. Lilith is the First woman. According to the outer church Eve is the first woman, but actually, Lilith was created first. As the Gospel of St. Mary Magdalene says: “Eve and Lilith are one woman, and she is a supernal emanation. If a woman knows herself she will know the Holy Woman, just as if a man knows himself he will know the Supernal Adam. To acquire this knowledge you must be single, which is to say undivided.” I am wondering if we can see this as: Lilith had to banish herself into the wilderness of the desert because she could not be received. Then another woman, Eve was emanated to be received, but she was incomplete lacking her power, which is Lilith. This is why Sophians talk about the need for the reception of Lilith for tikkune. Because it is through her that the bride will be received.

I was contemplating how Gimel, is the synthesis to thesis (Aleph) and antithesis (Bet). In the Sefer Yetzirah it corresponds with “Uniting Intelligence.” Gimel corresponds with The High Priestess in the Tarot Atu who is said to be the archetype of womanhood, with all the other female figures in the Tarot Atu being emanations of her. I have always thought about Lilith being the wrathful side of the Bride (who unites Eve-mercy and Lilith-severity). I have always thought of Lilith as being of the side of Gevurah. While contemplating this letter, it occurred to me that Lilith has her power in the Great Abyss which stands in the place of Da’at in the middle pillar on the tree of life. Therefore, Lilith has her root in the pillar of compassion! Does this speak a mystery of Lilith, how she is dark to those who do not know her, But to those that do, she is unimaginable sweetness?

I was also contemplating how when there are trials in life, we look back later and see the wisdom that we learned through the experience. Often, when there is a series of trials or a really profound one, afterward we will be a different person. We know that this testing is a manifestation of Kali Kallah (The Black Bride.) What strikes me is the testing is actually merciful! Because often, following a trial there will be an influx of Divine Energy. I always think of it like Lilatu clearing the way, cleansing us so that a greater influx is possible. In this way Lilith is completely merciful.

I was also contemplating this in terms of Gimel being a double letter. It is said that the two attributes associated with Gimel are Peace and War. If there is an impurity in oneself, it is as if there is an internal war going on. The Nefesh is not totally subjugated to the Neshamah. But if the Nefesh is completely submissive to the Neshamah, there is peace.

I was also contemplating the Nefesh with regards to the meaning of Gimel, which is Camel. A camel is an Obedient beast of burden. Just like our Nefesh. Our Nefesh is obedient to our Neshamah, and carries us through the wilderness of the desert, which is this world. It is our vehicle to enact greater Tikkune for the world by way of the exchange of sparks. Just like a camel who facilitates the exchange of goods for desert peoples.

I was also contemplating Gimel as Shabbat. Because it is said that on Shabbat, one receives a double portion of soul, and Gimel is a double letter. Also, a camel crosses the desert and Shabbat allows one to journey across the week in the company of Ha-Shem. I was visualizing it like Shabbat it like a vase which holds water. Every week we go back to the vase to get the water we will need for the week. The vase is a vehicle in order to bring water out of a well, which is the Holy One.

Water is associated with the side of mercy and Hesed on the tree of life. Rabbi Michael Munk makes this beautiful connection between the tail of the Gimel which goes down, to a water spout from a house (Bet). This is like the abundant mercy of Ha-Shem that is delivered to us through the Shefa and Ruhaniyot of the Sefirot.

There is a very significant word with regards to Gimel, that is Gilgulim. It is spelled: gimel-lamed-gimel-lamed-yod-mem. It has a double portion of gimel and a double portion of lamed. Literally gilgulim means “wheels” it is also sometimes used in the singular Gilgul as whirlwind, like the one that took up the prophet Elijah. We know then that Gilgilum comes from Gimel and is the power of Gimel. This ties in with Gimel’s association with Lilatu. One of her manifestations is that of a spider. A spider lives on the web. Everything gets caught to the web except for the spider. Because the spider knows that the web comes from them and they are masters of the web so they don’t stick to it. The Web is the Gigulim and the spider is she/he who has mastered the web.

Greetings in the Light of Messiah!
What a lovely thread of contemplations on gimel! It is stimulating intriguing ideas of water and integration. Above our brother related the Abyss to integration, which linked to Rabbi Munk's connection of gimel with maturation and weaning. What came to mind was Psalm 131, particularly verse 2 which reads, (according to the translation provided by Tau Malachi in the "Wisdom of the Psalms" part of the Forum),

“But I have calmed and quieted my soul, like a weaned child with its mother; my soul is like the weaned child that is with me.”

Here I am hearing maturation, weaning, and also finding that the gospel story of Yeshua and the Samaritan woman at the well aligns with this idea of spiritual maturation.

10Jesus answered her, ‘If you knew the gift of God, and who it is that is saying to you, “Give me a drink”, you would have asked him, and he would have given you living water.’ 11The woman said to him, ‘Sir, you have no bucket, and the well is deep. Where do you get that living water? 12Are you greater than our ancestor Jacob, who gave us the well, and with his sons and his flocks drank from it?’ 13Jesus said to her, ‘Everyone who drinks of this water will be thirsty again, 14but those who drink of the water that I will give them will never be thirsty. The water that I will give will become in them a spring of water gushing up to eternal life.’ 15The woman said to him, ‘Sir, give me this water, so that I may never be thirsty or have to keep coming here to draw water.’

In integrating the Light into our person and life, into all levels of the soul, we find that we no longer have to keep "going back to the well," so to speak. The Living Light wells up within us. It also seems that in the process of integration, moving through the Abyss, it is necessary to have this living water flowing within us, so that even in what seems the most challenging of times during this process, the waters are still found, still welling up, and we are blessed with this flow that nurtures and sustains us, thanks be to God!
May the Living Waters of the Risen Messiah well up and flow within us, through us, and all around us for the liberation of all beings!
Shalom!
Anna

Holy One gives us everything--so much so that how can we not respond by giving back in every way we can, according to our capacity and our gifts? I wonder if insights could be shared about this statement made by Rabbi Kushner: "Yet, for each one of us there is a deed which cannot be asked which we must, nevertheless, offer. That is the only way. Striving to complete the work, Gemara, completion."
May all we do give glory to Holy One!
Shalom!
Anna